Ayub 32:17

32:17 I too will answer my part,

I too will explain what I know.

Ayub 38:4

God’s questions to Job

38:4 “Where were you

when I laid the foundation ¹  of the earth?

Tell me, ²  if you possess understanding!

Ayub 32:6

Elihu Claims Wisdom

32:6 So Elihu son of Barakel the Buzite spoke up: ³ 

“I am young, ⁴  but you are elderly;

that is why I was fearful, ⁵ 

and afraid to explain ⁶  to you what I know.

Ayub 42:11

42:11 So they came to him, all his brothers and sisters and all who had known him before, and they dined ⁷  with him in his house. They comforted him and consoled him for all the trouble the Lord had brought on him, and each one gave him a piece of silver ⁸  and a gold ring. ⁹ 

Ayub 2:11

The Visit of Job’s Friends ¹⁰ 

2:11 When Job’s three friends heard about all this calamity that had happened to him, each of them came from his own country ¹¹  – Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. ¹²  They met together ¹³  to come to show sympathy ¹⁴  for him and to console ¹⁵  him.

Ayub 6:24

No Sin Discovered

6:24 “Teach ¹⁶  me and I, for my part, ¹⁷  will be silent;

explain to me ¹⁸  how I have been mistaken. ¹⁹ 

Ayub 21:34

21:34 So how can you console me with your futile words?

Nothing is left of your answers but deception!” ²⁰ 

Ayub 28:14

28:14 The deep ²¹  says, ‘It is not with ²²  me.’

And the sea says, ‘It is not with me.’

Ayub 28:22

28:22 Destruction ²³  and Death say,

‘With our ears we have heard a rumor about where it can be found.’ ²⁴ 

Ayub 41:9

41:9 (41:1) ²⁵  See, his expectation is wrong, ²⁶ 

he is laid low even at the sight of it. ²⁷ 

Ayub 15:28

15:28 he lived in ruined towns ²⁸ 

and in houses where ²⁹  no one lives,

where they are ready to crumble into heaps. ³⁰ 

Ayub 33:3

33:3 My words come from the uprightness of my heart, ³¹ 

and my lips will utter knowledge sincerely. ³² 

Ayub 20:27

20:27 The heavens reveal his iniquity;

the earth rises up against him.

Ayub 9:20

9:20 Although I am innocent, ³³ 

my mouth ³⁴  would condemn me; ³⁵ 

although I am blameless,

it would declare me perverse. ³⁶ 

Ayub 36:33

36:33 ³⁷ His thunder announces the coming storm,

the cattle also, concerning the storm’s approach.

Ayub 6:28

Other Explanation

6:28 “Now then, be good enough to look ³⁸  at me; ³⁹ 

and I will not ⁴⁰  lie to your face!

Ayub 24:25

24:25 “If this is not so, who can prove me a liar

and reduce my words to nothing?” ⁴¹ 

Ayub 32:10

32:10 Therefore I say, ‘Listen ⁴²  to me.

I, even I, will explain what I know.’

Ayub 38:18

38:18 Have you considered the vast expanses of the earth?

Tell me, if you know it all!

Ayub 12:8

12:8 Or speak ⁴³  to the earth ⁴⁴  and it will teach you,

or let the fish of the sea declare to you.

Ayub 26:3

26:3 How you have advised the one without wisdom,

and abundantly ⁴⁵  revealed your insight!

Ayub 28:27

28:27 then he looked at wisdom ⁴⁶  and assessed its value; ⁴⁷ 

he established ⁴⁸  it and examined it closely. ⁴⁹ 

Ayub 31:37

31:37 I would give him an accounting of my steps;

like a prince I would approach him.

Ayub 7:11

Job Remonstrates with God

7:11 “Therefore, ⁵⁰  I will not refrain my mouth; ⁵¹ 

I will speak in the anguish of my spirit;

I will complain ⁵²  in the bitterness of my soul.

Ayub 10:16

10:16 If I lift myself up, ⁵³ 

you hunt me as a fierce lion, ⁵⁴ 

and again ⁵⁵  you display your power ⁵⁶  against me.

Ayub 23:7

23:7 There ⁵⁷  an upright person

could present his case ⁵⁸  before him,

and I would be delivered forever from my judge.

Ayub 37:13

37:13 Whether it is for punishment ⁵⁹  for his land,

or whether it is for mercy,

he causes it to find its mark. ⁶⁰ 

Ayub 9:29

9:29 If I am guilty, ⁶¹ 

why then ⁶²  weary myself ⁶³  in vain? ⁶⁴ 

Ayub 11:5

11:5 But if only God would speak, ⁶⁵ 

if only he would open his lips against you, ⁶⁶ 

Ayub 13:5

13:5 If only you would keep completely silent! ⁶⁷ 

For you, that would be wisdom. ⁶⁸ 

Ayub 13:17

13:17 Listen carefully ⁶⁹  to my words;

let your ears be attentive to my explanation. ⁷⁰ 

Ayub 15:3

15:3 Does he argue ⁷¹  with useless ⁷²  talk,

with words that have no value in them?

Ayub 16:2

16:2 “I have heard many things like these before.

What miserable comforters ⁷³  are you all!

Ayub 16:17

16:17 although ⁷⁴  there is no violence in my hands

and my prayer is pure.

Ayub 21:31

21:31 No one denounces his conduct to his face;

no one repays him for what ⁷⁵  he has done. ⁷⁶ 

Ayub 26:4

26:4 To whom ⁷⁷  did you utter these words?

And whose spirit has come forth from your mouth? ⁷⁸ 

Ayub 36:2-3

36:2 “Be patient ⁷⁹  with me a little longer

and I will instruct you,

for I still have words to speak on God’s behalf. ⁸⁰ 

36:3 With my knowledge I will speak comprehensively, ⁸¹ 

and to my Creator I will ascribe righteousness. ⁸² 

Ayub 33:23

33:23 If there is an angel beside him,

one mediator ⁸³  out of a thousand,

to tell a person what constitutes his uprightness; ⁸⁴ 

Ayub 35:14

35:14 How much less, then,

when you say that you do not perceive him,

that the case is before him

and you are waiting for him! ⁸⁵ 

Ayub 6:25

6:25 How painful ⁸⁶  are honest words!

But ⁸⁷  what does your reproof ⁸⁸  prove? ⁸⁹ 

Ayub 6:29

6:29 Relent, ⁹⁰  let there be no falsehood; ⁹¹ 

reconsider, ⁹²  for my righteousness is intact! ⁹³ 

Ayub 9:11

9:11 If ⁹⁴  he passes by me, I cannot see ⁹⁵  him, ⁹⁶ 

if he goes by, I cannot perceive him. ⁹⁷ 

Ayub 10:2

10:2 I will say to God, ‘Do not condemn ⁹⁸  me;

tell me ⁹⁹  why you are contending ¹⁰⁰  with me.’

Ayub 11:18

11:18 And you will be secure, because there is hope;

you will be protected ¹⁰¹ 

and will take your rest in safety.

Ayub 13:1

Job Pleads His Cause to God ¹⁰² 

13:1 “Indeed, my eyes have seen all this, ¹⁰³ 

my ears have heard and understood it.

Ayub 13:7

13:7 Will you speak wickedly ¹⁰⁴  on God’s behalf? ¹⁰⁵ 

Will you speak deceitfully for him?

Ayub 15:6

15:6 Your own mouth condemns ¹⁰⁶  you, not I;

your own lips testify against ¹⁰⁷  you.

Ayub 15:32

15:32 Before his time ¹⁰⁸  he will be paid in full, ¹⁰⁹ 

and his branches will not flourish. ¹¹⁰ 

Ayub 18:5

18:5 “Yes, ¹¹¹  the lamp ¹¹²  of the wicked is extinguished;

his flame of fire ¹¹³  does not shine.

Ayub 19:28

19:28 If you say, ‘How we will pursue him,

since the root of the trouble is found in him!’ ¹¹⁴ 

Ayub 20:5

20:5 that the elation of the wicked is brief, ¹¹⁵ 

the joy of the godless ¹¹⁶  lasts but a moment. ¹¹⁷ 

Ayub 20:20

20:20 For he knows no satisfaction in his appetite; ¹¹⁸ 

he does not let anything he desires ¹¹⁹  escape. ¹²⁰ 

Ayub 23:4

23:4 I would lay out my case ¹²¹  before him

and fill my mouth with arguments.

Ayub 27:11

27:11 I will teach you ¹²²  about the power ¹²³  of God;

What is on the Almighty’s mind ¹²⁴  I will not conceal.

Ayub 31:6

31:6 let him ¹²⁵  weigh me with honest ¹²⁶  scales;

then God will discover ¹²⁷  my integrity.

Ayub 32:1

V. The Speeches of Elihu (32:1-37:24)

Elihu’s First Speech ¹²⁸ 

32:1 So these three men refused to answer ¹²⁹  Job further, because he was righteous in his ¹³⁰  own eyes.

Ayub 32:20

32:20 I will speak, ¹³¹  so that I may find relief;

I will open my lips, so that I may answer.

Ayub 33:16

33:16 Then he gives a revelation ¹³²  to people,

and terrifies them with warnings, ¹³³ 

Ayub 34:12

34:12 Indeed, in truth, God does not act wickedly,

and the Almighty does not pervert justice.

Ayub 34:36

34:36 But ¹³⁴  Job will be tested to the end,

because his answers are like those of wicked men.

Ayub 36:9

36:9 then he reveals ¹³⁵  to them what they have done, ¹³⁶ 

and their transgressions,

that they were behaving proudly.

Ayub 38:3

38:3 Get ready for a difficult task ¹³⁷  like a man;

I will question you

and you will inform me!

Ayub 42:4

42:4 You said, ¹³⁸ 

‘Pay attention, and I will speak;

I will question you, and you will answer me.’

Ayub 6:15

6:15 My brothers ¹³⁹  have been as treacherous ¹⁴⁰  as a seasonal stream, ¹⁴¹ 

and as the riverbeds of the intermittent streams ¹⁴² 

that flow away. ¹⁴³ 

Ayub 10:13

10:13 “But these things ¹⁴⁴  you have concealed in your heart;

I know that this ¹⁴⁵  is with you: ¹⁴⁶ 

Ayub 15:7

15:7 “Were you the first man ever born?

Were you brought forth before the hills?

Ayub 15:17

15:17 “I will explain to you;

listen to me,

and what ¹⁴⁷  I have seen, I will declare, ¹⁴⁸ 

Ayub 32:8

32:8 But it is a spirit in people,

the breath ¹⁴⁹  of the Almighty,

that makes them understand.

Ayub 37:5

37:5 God thunders with his voice in marvelous ways; ¹⁵⁰ 

he does great things beyond our understanding. ¹⁵¹ 

Ayub 38:17

38:17 Have the gates of death been revealed to you? ¹⁵² 

Have you seen the gates of deepest darkness? ¹⁵³ 

Ayub 40:7

40:7 “Get ready for a difficult task ¹⁵⁴  like a man.

I will question you and you will inform me!

Ayub 2:12

2:12 But when they gazed intently ¹⁵⁵  from a distance but did not recognize ¹⁵⁶  him, they began to weep loudly. Each of them tore his robes, and they threw dust into the air over their heads. ¹⁵⁷ 

Ayub 31:35

Job’s Appeal

31:35 “If only I had ¹⁵⁸  someone to hear me!

Here is my signature – ¹⁵⁹ 

let the Almighty answer me!

If only I had an indictment ¹⁶⁰ 

that my accuser had written. ¹⁶¹ 

[38:4]  ¹ tn The construction is the infinitive construct in a temporal clause, using the preposition and the subjective genitive suffix.

[38:4]  ² tn The verb is the imperative; it has no object “me” in the text.

[32:6]  ³ tn Heb “answered and said.”

[32:6]  ⁴ tn The text has “small in days.”

[32:6]  ⁵ tn The verb זָחַלְתִּי (zakhalti) is found only here in the OT, but it is found in a ninth century Aramaic inscription as well as in Biblical Aramaic. It has the meaning “to be timid” (see H. H. Rowley, Job [NCBC], 208).

[32:6]  ⁶ tn The Piel infinitive with the preposition (מֵחַוֹּת, mekhavvot) means “from explaining.” The phrase is the complement: “explain” what Elihu feared.

[42:11]  ⁷ tn Heb “ate bread.”

[42:11]  ⁸ tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown.

[42:11]  sn The Hebrew word refers to a piece of silver, yet uncoined. It is the kind used in Gen 33:19 and Josh 24:32. It is what would be expected of a story set in the patriarchal age.

[42:11]  ⁹ sn This gold ring was worn by women in the nose, or men and women in the ear.

[2:11]  ¹⁰ sn See N. C. Habel, “‘Only the Jackal is My Friend,’ On Friends and Redeemers in Job,” Int 31 (1977): 227-36.

[2:11]  ¹¹ tn Heb “a man from his place”; this is the distributive use, meaning “each man came from his place.”

[2:11]  ¹² sn Commentators have tried to analyze the meanings of the names of the friends and their locations. Not only has this proven to be difficult (Teman is the only place that is known), it is not necessary for the study of the book. The names are probably not symbolic of the things they say.

[2:11]  ¹³ tn The verb can mean that they “agreed together”; but it also (and more likely) means that they came together at a meeting point to go visit Job together.

[2:11]  ¹⁴ tn The verb “to show grief” is נוּד (nud), and literally signifies “to shake the head.” It may be that his friends came to show the proper sympathy and express the appropriate feelings. They were not ready for what they found.

[2:11]  ¹⁵ tn The second infinitive is from נָחָם (nakham, “to comfort, console” in the Piel). This word may be derived from a word with a meaning of sighing deeply.

[6:24]  ¹⁶ tn The verb “teach” or “instruct” is the Hiphil הוֹרוּנִי (horuni), from the verb יָרָה (yarah); the basic idea of “point, direct” lies behind this meaning. The verb is cognate to the noun תּוֹרָה (torah, “instruction, teaching, law”).

[6:24]  ¹⁷ tn The independent personal pronoun makes the subject of the verb emphatic: “and I will be silent.”

[6:24]  ¹⁸ tn The verb is הָבִינוּ (havinu, “to cause someone to understand”); with the ל (lamed) following, it has the sense of “explain to me.”

[6:24]  ¹⁹ tn The verb שָׁגָה (shagah) has the sense of “wandering, getting lost, being mistaken.”

[21:34]  ²⁰ tn The word מָעַל (ma’al) is used for “treachery; deception; fraud.” Here Job is saying that their way of interpreting reality is dangerously unfaithful.

[28:14]  ²¹ sn The תְּהוֹם (tÿhom) is the “deep” of Gen 1:2, the abyss or primordial sea. It was always understood to be a place of darkness and danger. As remote as it is, it asserts that wisdom is not found there (personification). So here we have the abyss and the sea, then death and destruction – but they are not the places that wisdom resides.

[28:14]  ²² tn The בּ (bet) preposition is taken here to mean “with” in the light of the parallel preposition.

[28:22]  ²³ tn Heb “Abaddon.”

[28:22]  ²⁴ tn Heb “heard a report of it,” which means a report of its location, thus “where it can be found.”

[41:9]  ²⁵ sn Job 41:9 in the English Bible is 41:1 in the Hebrew text (BHS). From here to the end of the chapter the Hebrew verse numbers differ from those in the English Bible, with 41:10 ET = 41:2 HT, 41:11 ET = 41:3 HT, etc. See also the note on 41:1.

[41:9]  ²⁶ tn The line is difficult. “His hope [= expectation]” must refer to any assailant who hopes or expects to capture the creature. Because there is no antecedent, Dhorme and others transpose it with the next verse. The point is that the man who thought he was sufficient to confront Leviathan soon finds his hope – his expectation – false (a derivative from the verb כָּזַב [kazab, “lie”] is used for a mirage).

[41:9]  ²⁷ tn There is an interrogative particle in this line, which most commentators ignore. But others freely emend the MT. Gunkel, following the mythological approach, has “his appearance casts down even a god.” Cheyne likewise has: “even divine beings the fear of him brings low” (JQR 9 [1896/97]: 579). Pope has, “Were not the gods cast down at the sight of him?” There is no need to bring in this mythological element.

[15:28]  ²⁸ sn K&D 11:266 rightly explains that these are not cities that he, the wicked, has destroyed, but that were destroyed by a judgment on wickedness. Accordingly, Eliphaz is saying that the wicked man is willing to risk such a curse in his confidence in his prosperity (see further H. H. Rowley, Job [NCBC], 113).

[15:28]  ²⁹ tn The verbal idea serves here to modify “houses” as a relative clause; so a relative pronoun is added.

[15:28]  ³⁰ tn The Hebrew has simply “they are made ready for heaps.” The LXX translates it, “what they have prepared, let others carry away.” This would involve a complete change of the last word.

[33:3]  ³¹ tc This expression is unusual; R. Gordis (Job, 371) says it can be translated, “the purity of my heart [is reflected] in my words,” but that is far-fetched and awkward. So there have been suggestions for emending יֹשֶׁר (yosher, “uprightness”). Kissane’s makes the most sense if a change is desired: “shall reveal” (an Arabic sense of yasher), although Holscher interpreted “shall affirm” (yasher, with a Syriac sense). Dhorme has “my heart will repeat” (יָשׁוּר, yashur), but this is doubtful. If Kissane’s view is taken, it would say, “my heart will reveal my words.” Some commentators would join “and knowledge” to this colon, and read “words of knowledge” – but that requires even more emendations.

[33:3]  ³² tn More literally, “and the knowledge of my lips they will speak purely.”

[9:20]  ³³ tn The idea is the same as that expressed in v. 15, although here the imperfect verb is used and not the perfect. Once again with the concessive clause (“although I am right”) Job knows that in a legal dispute he would be confused and would end up arguing against himself.

[9:20]  ³⁴ tn Some commentators wish to change this to “his mouth,” meaning God’s response to Job’s complaints. But the MT is far more expressive, and “my mouth” fits the context in which Job is saying that even though he is innocent, if he spoke in a court setting in the presence of God he would be overwhelmed, confused, and no doubt condemn himself.

[9:20]  ³⁵ tn The verb has the declarative sense in the Hiphil, “to declare guilty [or wicked]” or “to condemn.”

[9:20]  ³⁶ tn The verb עָקַשׁ (’aqash) means “to be twisted; to be tortuous.” The Piel has a meaning “to bend; to twist” (Mic 3:9) and “to pervert” (Jer 59:8). The form here is classified as a Hiphil, with the softening of the vowel i (see GKC 147 §53.n). It would then also be a declarative use of the Hiphil.

[36:33]  ³⁷ tn Peake knew of over thirty interpretations for this verse. The MT literally says, “He declares his purpose [or his shout] concerning it; cattle also concerning what rises.” Dhorme has it: “The flock which sniffs the coming storm has warned the shepherd.” Kissane: “The thunder declares concerning him, as he excites wrath against iniquity.” Gordis translates it: “His thunderclap proclaims his presence, and the storm his mighty wrath.” Many more could be added to the list.

[6:28]  ³⁸ tn The second verb, the imperative “turn,” is subordinated to the first imperative even though there is no vav present (see GKC 385-87 §120.a, g).

[6:28]  ³⁹ tn The line has “and now, be pleased, turn to me [i.e., face me].” The LXX reverses the idea, “And now, having looked upon your countenances, I will not lie.” The expression “turn to me” means essentially to turn the eyes toward someone to look at him.

[6:28]  ⁴⁰ tn The construction uses אִם (’im) as in a negative oath to mark the strong negative. He is underscoring his sincerity here. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.

[24:25]  ⁴¹ tn The word אַל (’al, “not”) is used here substantivally (“nothing”).

[32:10]  ⁴² tc In most Hebrew mss this imperative is singular, and so addressed to Job. But two Hebrew mss and the versions have the plural. Elihu was probably addressing all of them.

[12:8]  ⁴³ tn The word in the MT means “to complain,” not simply “to speak,” and one would expect animals as the object here in parallel to the last verse. So several commentators have replaced the word with words for animals or reptiles – totally different words (cf. NAB, “reptiles”). The RSV and NRSV have here the word “plants” (see 30:4, 7; and Gen 21:15).

[12:8]  ⁴⁴ tn A. B. Davidson (Job, 90) offers a solution by taking “earth” to mean all the lower forms of life that teem in the earth (a metonymy of subject).

[26:3]  ⁴⁵ tc The phrase לָרֹב (larov) means “to abundance” or “in a large quantity.” It is also used ironically like all these expressions. This makes very good sense, but some wish to see a closer parallel and so offer emendations. Reiske and Kissane thought “to the tender” for the word. But the timid are not the same as the ignorant and unwise. So Graetz supplied “to the boorish” by reading לְבָעַר (lÿba’ar). G. R. Driver did the same with less of a change: לַבּוֹר (labbor; HTR 29 [1936]: 172).

[28:27]  ⁴⁶ tn Heb “it”; the referent (wisdom) has been specified in the translation for clarity.

[28:27]  ⁴⁷ tn The verb סָפַר (safar) in the Piel basically means “to tell; to declare; to show” or “to count; to number.” Many commentators offer different suggestions for the translation. “Declared” (as in the RSV, NASB, and NRSV) would be the simplest – but to whom did God declare it? Besides “appraised” which is the view of Pope, Dhorme and others (cf. NAB, NIV), J. Reider has suggested “probed” (“Etymological studies in biblical Hebrew,” VT 2 [1952]: 127), Strahan has “studied,” and Kissane has “reckoned.” The difficulty is that the line has a series of verbs, which seem to build to a climax; but without more details it is hard to know how to translate them when they have such a range of meaning.

[28:27]  ⁴⁸ tc The verb כּוּן (kun) means “to establish; to prepare” in this stem. There are several mss that have the form from בִּין (bin, “discern”), giving “he discerned it,” making more of a parallel with the first colon. But the weight of the evidence supports the traditional MT reading.

[28:27]  ⁴⁹ tn The verb חָקַר (khaqar) means “to examine; to search out.” Some of the language used here is anthropomorphic, for the sovereign Lord did not have to research or investigate wisdom. The point is that it is as if he did this human activity, meaning that as in the results of such a search God knows everything about wisdom.

[7:11]  ⁵⁰ tn “Also I” has been rendered frequently as “therefore,” introducing a conclusion. BDB 168-69 s.v. גַמּ lists Ps 52:7 [5] as a parallel, but it also could be explained as an adversative.

[7:11]  ⁵¹ sn “Mouth” here is metonymical for what he says – he will not withhold his complaints. Peake notes that in this section Job comes very close to doing what Satan said he would do. If he does not curse God to his face, he certainly does cast off restraints to his lament. But here Job excuses himself in advance of the lament.

[7:11]  ⁵² tn The verb is not limited to mental musing; it is used for pouring out a complaint or a lament (see S. Mowinckel, “The Verb si^ah and the Nouns si^ah, siha,” ST 15 [1961]: 1-10).

[10:16]  ⁵³ tn The MT has the 3rd person of the verb, “and he lifts himself up.” One might assume that the subject is “my head” – but that is rather far removed from the verb. It appears that Job is talking about himself in some way. Some commentators simply emend the text to make it first person. This has the support of Targum Job, which would be expected since it would be interpreting the passage in its context (see D. M. Stec, “The Targum Rendering of WYG’H in Job X 16,” VT 34 [1984]: 367-8). Pope and Gordis make the word adjectival, modifying the subject: “proudly you hunt me,” but support is lacking. E. Dhorme thinks the line should be parallel to the two preceding it, and so suggests יָגֵּעַ (yagea’, “exhausted”) for יִגְאֶה (yig’eh, “lift up”). The contextual argument is that Job has said that he cannot raise his head, but if he were to do so, God would hunt him down. God could be taken as the subject of the verb if the text is using enallage (shifting of grammatical persons within a discourse) for dramatic effect. Perhaps the initial 3rd person was intended with respect within a legal context of witnesses and a complaint, but was switched to 2nd person for direct accusation.

[10:16]  ⁵⁴ sn There is some ambiguity here: Job could be the lion being hunted by God, or God could be hunting Job like a lion hunts its prey. The point of the line is clear in either case.

[10:16]  ⁵⁵ tn The text uses two verbs without a coordinating conjunction: “then you return, you display your power.” This should be explained as a verbal hendiadys, the first verb serving adverbially in the clause (see further GKC 386-87 §120.g).

[10:16]  ⁵⁶ tn The form is the Hitpael of פָּלָא (pala’, “to be wonderful; to be surpassing; to be extraordinary”). Here in this stem it has the sense of “make oneself admirable, surpassing” or “render oneself powerful, glorious.” The text is ironic; the word that described God’s marvelous creation of Job is here used to describe God’s awesome destruction of Job.

[23:7]  ⁵⁷ tn The adverb “there” has the sense of “then” – there in the future.

[23:7]  ⁵⁸ tn The form of the verb is the Niphal נוֹכָח (nokkakh, “argue, present a case”). E. Dhorme (Job, 346) is troubled by this verbal form and so changes it and other things in the line to say, “he would observe the upright man who argues with him.” The Niphal is used for “engaging discussion,” “arguing a case,” and “settling a dispute.”

[37:13]  ⁵⁹ tn Heb “rod,” i.e., a rod used for punishment.

[37:13]  ⁶⁰ tn This is interpretive; Heb “he makes find it.” The lightning could be what is intended here, for it finds its mark. But R. Gordis (Job, 429) suggests man is the subject – let him find what it is for, i.e., the fate appropriate for him.

[9:29]  ⁶¹ tn The clause simply has “I am guilty.” It is the same type of construction found in v. 24. It is also the opposite of that in v. 20. GKC 317 §107.n lists this as an example of the use of the imperfect to express an obligation or necessity according to the judgment of others; it would therefore mean “if I am to be guilty.”

[9:29]  ⁶² tn The demonstrative pronoun is included to bring particular emphasis to the question, as if to say, “Why in the world…” (see R. J. Williams, Hebrew Syntax, 24, §118).

[9:29]  ⁶³ tn The verb means “tire oneself”; see 3:17.

[9:29]  ⁶⁴ tn Here הֶבֶל (hevel, “breath, vapor, vanity”) is used as an adverb (adverbial accusative).

[11:5]  ⁶⁵ tn The wish formula מִי־יִתֵּן (mi yitten, “who will give”; see GKC 477 §151.b) is followed here by an infinitive (Exod 16:3; 2 Sam 19:1).

[11:5]  ⁶⁶ sn Job had expressed his eagerness to challenge God; Zophar here wishes that God would take up that challenge.

[13:5]  ⁶⁷ tn The construction is the imperfect verb in the wish formula preceded by the infinitive that intensifies it. The Hiphil is not directly causative here, but internally – “keep silent.”

[13:5]  ⁶⁸ tn The text literally reads, “and it would be for you for wisdom,” or “that it would become your wisdom.” Job is rather sarcastic here, indicating if they shut up they would prove themselves to be wise (see Prov 17:28).

[13:17]  ⁶⁹ tn The infinitive absolute intensifies the imperative, which serves here with the force of an immediate call to attention. In accordance with GKC 342 §113.n, the construction could be translated, “Keep listening” (so ESV).

[13:17]  ⁷⁰ tn The verb has to be supplied in this line, for the MT has “and my explanation in your ears.” In the verse, both “word” and “explanation” are Aramaisms (the latter appearing in Dan 5:12 for the explanation of riddles).

[15:3]  ⁷¹ tn The infinitive absolute in this place is functioning either as an explanatory adverb or as a finite verb.

[15:3]  sn Eliphaz draws on Job’s claim with this word (cf. Job 13:3), but will declare it hollow.

[15:3]  ⁷² tn The verb סָכַן (sakhan) means “to be useful, profitable.” It is found 5 times in the book with this meaning. The Hiphil of יָעַל (ya’al) has the same connotation. E. LipinÃski offers a new meaning on a second root, “incur danger” or “run risks” with words, but this does not fit the parallelism (FO 21 [1980]: 65-82).

[16:2]  ⁷³ tn The expression uses the Piel participle in construct: מְנַחֲמֵי עָמָל (mÿnahame ’amal, “comforters of trouble”), i.e., comforters who increase trouble instead of relieving it. D. W. Thomas translates this “breathers out of trouble” (“A Note on the Hebrew Root naham,” ExpTim 44 [1932/33]: 192).

[16:17]  ⁷⁴ tn For the use of the preposition עַל (’al) to introduce concessive clauses, see GKC 499 §160.c.

[21:31]  ⁷⁵ tn The expression “and he has done” is taken here to mean “what he has done.”

[21:31]  ⁷⁶ tn Heb “Who declares his way to his face? // Who repays him for what he has done?” These rhetorical questions, which expect a negative answer (“No one!”) have been translated as indicative statements to bring out their force clearly.

[26:4]  ⁷⁷ tn The verse begins with the preposition and the interrogative: אֶת־מִי (’et-mi, “with who[se help]?”). Others take it as the accusative particle introducing the indirect object: “for whom did you utter…” (see GKC 371 §117.gg). Both are possible.

[26:4]  ⁷⁸ tn Heb “has gone out from you.”

[36:2]  ⁷⁹ tn The verb כָּתַּר (kattar) is the Piel imperative; in Hebrew the word means “to surround” and is related to the noun for crown. But in Syriac it means “to wait.” This section of the book of Job will have a few Aramaic words.

[36:2]  ⁸⁰ tn The Hebrew text simply has “for yet for God words.”

[36:3]  ⁸¹ tn Heb “I will carry my knowledge to-from afar.” The expression means that he will give a wide range to knowledge, that he will speak comprehensively.

[36:3]  ⁸² tn This line gives the essence of all of Elihu’s speech – to give or ascribe righteousness to God against the charges of Job. Dhorme translates this “I will justify my Maker,” and that is workable if it carries the meaning of “declaring to be right.”

[33:23]  ⁸³ sn The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as “angel”), who could be human or angelic. This messenger will interpret/mediate God’s will. By “one … out of a thousand” Elihu could have meant either that one of the thousands of messengers at God’s disposal might be sent or that the messenger would be unique (see Eccl 7:28; and cp. Job 9:3).

[33:23]  ⁸⁴ tn This is a smoother reading. The MT has “to tell to a man his uprightness,” to reveal what is right for him. The LXX translated this word “duty”; the choice is adopted by some commentaries. However, that is too far from the text, which indicates that the angel/messenger is to call the person to uprightness.

[35:14]  ⁸⁵ sn The point is that if God does not listen to those who do not turn to him, how much less likely is he to turn to one who complains against him.

[6:25]  ⁸⁶ tn The word נִּמְרְצוּ (nimrÿtsu, “[they] painful are”) may be connected to מָרַץ (marats, “to be ill”). This would give the idea of “how distressing,” or “painful” in this stem. G. R. Driver (JTS 29 [1927/28]: 390-96) connected it to an Akkadian cognate “to be ill” and rendered it “bitter.” It has also been linked with מָרַס (maras), meaning “to be hard, strong,” giving the idea of “how persuasive” (see N. S. Doniach and W. E. Barnes, “Job 4:25: The Root Maras,” JTS [1929/30]: 291-92). There seems more support for the meaning “to be ill” (cf. Mal 2:10). Others follow Targum Job “how pleasant [to my palate are your words]”; E. Dhorme (Job, 92) follows this without changing the text but noting that the word has an interchange of letter with מָלַץ (malats) for מָרַץ (marats).

[6:25]  ⁸⁷ tn The וּ (vav) here introduces the antithesis (GKC 484-85 §154.a).

[6:25]  ⁸⁸ tn The infinitive הוֹכֵחַ (hokheakh, “reproof,” from יָכַח [yakhakh, “prove”]) becomes the subject of the verb from the same root, יוֹכִיהַ (yokhiakh), and so serves as a noun (see GKC 340 §113.b). This verb means “to dispute, quarrel, argue, contend” (see BDB 406-7 s.v. יָכַח). Job is saying, “What does reproof from you prove?”

[6:25]  ⁸⁹ tn The LXX again paraphrases this line: “But as it seems, the words of a true man are vain, because I do not ask strength of you.” But the rest of the versions are equally divided on the verse.

[6:29]  ⁹⁰ tn The Hebrew verb שֻׁבוּ (shuvu) would literally be “return.” It has here the sense of “to begin again; to adopt another course,” that is, proceed on another supposition other than my guilt (A. B. Davidson, Job, 49). The LXX takes the word from יָשַׁב (yashav, “sit, dwell”) reading “sit down now.”

[6:29]  ⁹¹ tn The word עַוְלָה (’avlah) is sometimes translated “iniquity.” The word can mean “perversion, wickedness, injustice” (cf. 16:11). But here he means in regard to words. Unjust or wicked words would be words that are false and destroy.

[6:29]  ⁹² tn The verb here is also שֻׁבוּ (shuvu), although there is a Kethib-Qere reading. See R. Gordis, “Some Unrecognized Meanings of the Root Shub,” JBL 52 (1933): 153-62.

[6:29]  ⁹³ tn The text has simply “yet my right is in it.” A. B. Davidson (Job, 49, 50) thinks this means that in his plea against God, Job has right on his side. It may mean this; it simply says “my righteousness is yet in it.” If the “in it” does not refer to Job’s cause, then it would simply mean “is present.” It would have very little difference either way.

[9:11]  ⁹⁴ tn The NIV has “when” to form a temporal clause here. For the use of “if,” see GKC 497 §159.w.

[9:11]  ⁹⁵ tn The imperfect verbs in this verse are consistent with the clauses. In the conditional clauses a progressive imperfect is used, but in the following clauses the verbs are potential imperfects.

[9:11]  ⁹⁶ tn The pronoun “him” is supplied here; it is not in MT, but the Syriac and Vulgate have it (probably for translation purposes as well).

[9:11]  ⁹⁷ sn Like the mountains, Job knows that God has passed by and caused him to shake and tremble, but he cannot understand or perceive the reasons.

[10:2]  ⁹⁸ tn The negated jussive is the Hiphil jussive of רָשַׁע (rasha’); its meaning then would be literally “do not declare me guilty.” The negated jussive stresses the immediacy of the request.

[10:2]  ⁹⁹ tn The Hiphil imperative of יָדַע (yada’) would more literally be “cause me to know.” It is a plea for God to help him understand the afflictions.

[10:2]  ¹⁰⁰ tn The verb is רִיב (riv), meaning “to dispute; to contend; to strive; to quarrel” – often in the legal sense. The precise words chosen in this verse show that the setting is legal. The imperfect verb here is progressive, expressing what is currently going on.

[11:18]  ¹⁰¹ tn The Hebrew verb means “to dig”; but this does not provide a good meaning for the verse. A. B. Davidson offers an interpretation of “search,” suggesting that before retiring at night Job would search and find everything in order. Some offer a better solution, namely, redefining the word on the basis of Arabic hafara, “to protect” and repointing it to וְחֻפַרְתָּ (vÿkhufarta, “you will be protected”). Other attempts to make sense of the line have involved the same process, but they are less convincing (for some of the more plausible proposals, see D. J. A. Clines, Job [WBC], 257).

[13:1]  ¹⁰² sn Chapter 13 records Job’s charges against his friends for the way they used their knowledge (1-5), his warning that God would find out their insincerity (6-12), and his pleading of his cause to God in which he begs for God to remove his hand from him and that he would not terrify him with his majesty and that he would reveal the sins that caused such great suffering (13-28).

[13:1]  ¹⁰³ tn Hebrew has כֹּל (kol, “all”); there is no reason to add anything to the text to gain a meaning “all this.”

[13:7]  ¹⁰⁴ tn The construction literally reads “speak iniquity.” The form functions adverbially. The noun עַוְלָה (’avlah) means “perversion; injustice; iniquity; falsehood.” Here it is parallel to רְמִיָּה (rÿmiyyah, “fraud; deceit; treachery”).

[13:7]  ¹⁰⁵ tn The expression “for God” means “in favor of God” or “on God’s behalf.” Job is amazed that they will say false things on God’s behalf.

[15:6]  ¹⁰⁶ tn The Hiphil of this root means “declare wicked, guilty” (a declarative Hiphil), and so “condemns.”

[15:6]  ¹⁰⁷ tn The verb עָנָה (’anah) with the ל (lamed) preposition following it means “to testify against.” For Eliphaz, it is enough to listen to Job to condemn him.

[15:32]  ¹⁰⁸ tn Heb “before his day.”

[15:32]  ¹⁰⁹ tn Those who put the last colon of v. 31 with v. 32 also have to change the verb תִּמָּלֵא (timmale’, “will be fulfilled”). E. Dhorme (Job, 225) says, “a mere glance at the use of yimmal…abundantly proves that the original text had timmal (G, Syr., Vulg), which became timmale’ through the accidental transposition of the ‘alep of bÿsi’o…in verse 31….” This, of course, is possible, if all the other changes up to now are granted. But the meaning of a word elsewhere in no way assures it should be the word here. The LXX has “his harvest shall perish before the time,” which could translate any number of words that might have been in the underlying Hebrew text. A commercial metaphor is not out of place here, since parallelism does not demand that the same metaphor appear in both lines.

[15:32]  ¹¹⁰ tn Now, in the second half of the verse, the metaphor of a tree with branches begins.

[18:5]  ¹¹¹ tn Hebrew גַּם (gam, “also; moreover”), in view of what has just been said.

[18:5]  ¹¹² sn The lamp or the light can have a number of uses in the Bible. Here it is probably an implied metaphor for prosperity and happiness, for the good life itself.

[18:5]  ¹¹³ tn The expression is literally “the flame of his fire,” but the pronominal suffix qualifies the entire bound construction. The two words together intensify the idea of the flame.

[19:28]  ¹¹⁴ tc The MT reads “in me.” If that is retained, then the question would be in the first colon, and the reasoning of the second colon would be Job’s. But over 100 mss have “in him,” and so this reading is accepted by most editors. The verse is a little difficult, but it seems to form a warning by Job that God’s appearance which will vindicate Job will bring judgment on those who persecute him and charge him falsely.

[20:5]  ¹¹⁵ tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.

[20:5]  ¹¹⁶ tn For the discussion of חָנֵף (khanef, “godless”) see Job 8:13.

[20:5]  ¹¹⁷ tn The phrase is “until a moment,” meaning it is short-lived. But see J. Barr, “Hebrew ’ad, especially at Job 1:18 and Neh 7:3,” JSS 27 (1982): 177-88.

[20:20]  ¹¹⁸ tn Heb “belly,” which represents his cravings, his desires and appetites. The “satisfaction” is actually the word for “quiet; peace; calmness; ease.” He was driven by greedy desires, or he felt and displayed an insatiable greed.

[20:20]  ¹¹⁹ tn The verb is the passive participle of the verb חָמַד (khamad) which is one of the words for “covet; desire.” This person is controlled by his desires; there is no escape. He is a slave.

[20:20]  ¹²⁰ tn The verb is difficult to translate in this line. It basically means “to cause to escape; to rescue.” Some translate this verb as “it is impossible to escape”; this may work, but is uncertain. Others translate the verb in the sense of saving something else: N. Sarna says, “Of his most cherished possessions he shall save nothing” (“The Interchange of the Preposition bet and min in Biblical Hebrew,” JBL 78 [1959]: 315-16). The RSV has “he will save nothing in which he delights”; NIV has “he cannot save himself by his treasure.”

[23:4]  ¹²¹ tn The word מִשְׁפָּט (mishpat) is normally “judgment; decision.” But in these contexts it refers to the legal case that Job will bring before God. With the verb עָרַךְ (’arakh, “to set in order; to lay out”) the whole image of drawing up a lawsuit is complete.

[27:11]  ¹²² tn The object suffix is in the plural, which gives some support to the idea Job is speaking to them.

[27:11]  ¹²³ tn Heb “the hand of.”

[27:11]  ¹²⁴ tn Heb “[what is] with Shaddai.”

[31:6]  ¹²⁵ tn “God” is undoubtedly the understood subject of this jussive. However, “him” is retained in the translation at this point to avoid redundancy since “God” occurs in the second half of the verse.

[31:6]  ¹²⁶ tn The word צֶדֶךְ (tsedeq, “righteousness”) forms a fitting genitive for the scales used in trade or justice. The “scales of righteousness” are scales that conform to the standard (see the illustration in Deut 25:13-15). They must be honest scales to make just decisions.

[31:6]  ¹²⁷ tn The verb is וְיֵדַע (vÿyeda’, “and [then] he [God] will know”). The verb could also be subordinated to the preceding jussive, “so that God may know.” The meaning of “to know” here has more the idea of “to come to know; to discover.”

[32:1]  ¹²⁸ sn There are now four speeches from another friend of Job, Elihu. But Job does not reply to any of these, nor does the Lord. The speeches show a knowledge of the debate that has gone on, but they take a different approach entirely. Elihu’s approach is that suffering is a discipline from God, to teach his people. In other words, Job was suffering to vindicate God’s confidence in him. His speeches are an interesting part of the book, but they too are irrelevant to Job’s actual case. In the first speech, there is a short introduction (32:1-5), and then the speech proper with these sections: Elihu will speak because his youth is wiser (32:6-14), and his friends arguments failed (32:15-22); he calls for Job’s attention (33:1-7), claims Job’s case is wrong (33:8-13), and Job’s argument that God does not answer is false (33:14-28), and then makes an appeal to Job (33:29-33). It becomes evident that Elihu correctly identified Job’s determination to maintain his integrity at God’s expense as the primary problem in at least the latter stages of the dialogues (32:1-3; 34:37; 35:16; cf. 38:2; 40:8; 42:3). Elihu was respectful of his elders (32:4), but remained uninfected by their error (32:14). He sought to maintain impartiality (32:21-22) and to offer true wisdom (33:33), believed like Job that a mediator existed (33:23-24), and desired Job’s vindication (33:32). In addition, Elihu focused on vindicating God’s actions (34:12; 35:10-11; 36:2-3, 22-26) and announced the coming theophany (37:1-5, 22). It appears that he was not included in the divine condemnation of Job’s friends (42:7-9) and was excluded from Job’s prayer of intercession (42:8-10) – both perhaps implying divine approval of his behavior and words.

[32:1]  ¹²⁹ tn The form is the infinitive construct (“answer”) functioning as the object of the preposition; the phrase forms the complement of the verb “they ceased to answer” (= “they refused to answer further”).

[32:1]  ¹³⁰ tc The LXX, Syriac, and Symmachus have “in their eyes.” This is adopted by some commentators, but it does not fit the argument.

[32:20]  ¹³¹ tn The cohortative expresses Elihu’s resolve to speak.

[33:16]  ¹³² tn The idiom is “he uncovers the ear of men.” This expression means “inform” in Ruth 4:4; 1 Sam 20:2, etc. But when God is the subject it means “make a revelation” (see 1 Sam 9:15; 2 Sam 7:27).

[33:16]  ¹³³ tc Heb “and seals their bonds.” The form of the present translation, “and terrifies them with warnings,” is derived only by emending the text. Aquila, the Vulgate, Syriac, and Targum Job have “their correction” for “their bond,” which is what the KJV used. But the LXX, Aquila, and the Syriac have “terrifies” for the verb. This involves a change in pointing from יָחְתֹּם (yakhtom) to יְחִתֵּם (yÿkhittem). The LXX has “appearances of fear” instead of “bonds.” The point of the verse seems to be that by terrifying dreams God makes people aware of their ways.

[34:36]  ¹³⁴ tc The MT reads אָבִי (’avi, “my father”), which makes no sense. Some follow the KJV and emend the word to make a verb “I desire” or use the noun “my desire of it.” Others follow an Arabic word meaning “entreat, I pray” (cf. ESV, “Would that Job were tried”). The LXX and the Syriac versions have “but” and “surely” respectively. Since this is the only ms support, albeit weak, it may be the best choice. In this sense Elihu would be saying that because of Job’s attitude God will continue to test him.

[36:9]  ¹³⁵ tn The verb נָגַד (nagad) means “to declare; to tell.” Here it is clear that God is making known the sins that caused the enslavement or captivity, so “reveal” makes a good interpretive translation.

[36:9]  ¹³⁶ tn Heb “their work.”

[38:3]  ¹³⁷ tn Heb “Gird up your loins.” This idiom basically describes taking the hem of the long garment or robe and pulling it up between the legs and tucking it into the front of the belt, allowing easier and freer movement of the legs. “Girding the loins” meant the preparation for some difficult task (Jer 1:17), or for battle (Isa 5:27), or for running (1 Kgs 18:46). C. Gordon suggests that it includes belt-wrestling, a form of hand-to-hand mortal combat (“Belt-wrestling in the Bible World,” HUCA 23 [1950/51]: 136).

[42:4]  ¹³⁸ tn This phrase, “you said,” is supplied in the translation to introduce the recollection of God’s words.

[6:15]  ¹³⁹ sn Here the brothers are all his relatives as well as these intimate friends of Job. In contrast to what a friend should do (show kindness/loyalty), these friends have provided no support whatsoever.

[6:15]  ¹⁴⁰ tn The verb בָּגְדוּ (bagÿdu, “dealt treacherously) has been translated “dealt deceitfully,” but it is a very strong word. It means “to act treacherously [or deceitfully].” The deception is the treachery, because the deception is not innocent – it is in the place of a great need. The imagery will compare it to the brook that may or may not have water. If one finds no water when one expected it and needed it, there is deception and treachery. The LXX softens it considerably: “have not regarded me.”

[6:15]  ¹⁴¹ tn The Hebrew term used here is נָחַל (nakhal); this word differs from words for rivers or streams in that it describes a brook with an intermittent flow of water. A brook where the waters are not flowing is called a deceitful brook (Jer 15:18; Mic 1:14); one where the waters flow is called faithful (Isa 33:16).

[6:15]  ¹⁴² tn Heb “and as a stream bed of brooks/torrents.” The word אָפִיק (’afiq) is the river bed or stream bed where the water flows. What is more disconcerting than finding a well-known torrent whose bed is dry when one expects it to be gushing with water (E. Dhorme, Job, 86)?

[6:15]  ¹⁴³ tn The verb is rather simple – יַעֲבֹרוּ (ya’avoru). But some translate it “pass away” or “flow away,” and others “overflow.” In the rainy season they are deep and flowing, or “overflow” their banks. This is a natural sense to the verb, and since the next verse focuses on this, some follow this interpretation (H. H. Rowley, Job [NCBC], 15). But this idea does not parallel the first part of v. 15. So it makes better sense to render it “flow away” and see the reference to the summer dry spells when one wants the water but is disappointed.

[10:13]  ¹⁴⁴ sn “These things” refers to the affliction that God had brought on Job. They were concealed by God from the beginning.

[10:13]  ¹⁴⁵ sn The meaning of the line is that this was God’s purpose all along. “These things” and “this” refer to the details that will now be given in the next few verses.

[10:13]  ¹⁴⁶ sn The contradiction between how God had provided for and cared for Job’s life and how he was now dealing with him could only be resolved by Job with the supposition that God had planned this severe treatment from the first as part of his plan.

[15:17]  ¹⁴⁷ tn The demonstrative pronoun is used here as a nominative, to introduce an independent relative clause (see GKC 447 §138.h).

[15:17]  ¹⁴⁸ tn Here the vav (ו) apodosis follows with the cohortative (see GKC 458 §143.d).

[32:8]  ¹⁴⁹ tn This is the word נְשָׁמָה (nÿshamah, “breath”); according to Gen 2:7 it was breathed into Adam to make him a living person (“soul”). With that divine impartation came this spiritual understanding. Some commentators identify the רוּחַ (ruakh) in the first line as the Spirit of God; this “breath” would then be the human spirit. Whether Elihu knew that much, however, is hard to prove.

[37:5]  ¹⁵⁰ tn The form is the Niphal participle, “wonders,” from the verb פָּלָא (pala’, “to be wonderful; to be extraordinary”). Some commentators suppress the repeated verb “thunders,” and supply other verbs like “shows” or “works,” enabling them to make “wonders” the object of the verb rather than leaving it in an adverbial role. But as H. H. Rowley (Job [NCBC], 236) notes, no change is needed, for one is not surprised to find repetition in Elihu’s words.

[37:5]  ¹⁵¹ tn Heb “and we do not know.”

[38:17]  ¹⁵² tn Heb “uncovered to you.”

[38:17]  ¹⁵³ tn Some still retain the traditional phrase “shadow of death” in the English translation (cf. NIV). The reference is to the entrance to Sheol (see Job 10:21).

[40:7]  ¹⁵⁴ tn See note on “task” in 38:3.

[2:12]  ¹⁵⁵ tn Heb “they lifted up their eyes.” The idiom “to lift up the eyes” (or “to lift up the voice”) is intended to show a special intensity in the effort. Here it would indicate that they were trying to see Job from a great distance away.

[2:12]  ¹⁵⁶ tn The Hiphil perfect here should take the nuance of potential perfect – they were not able to recognize him. In other words, this does not mean that they did not know it was Job, only that he did not look anything like the Job they knew.

[2:12]  ¹⁵⁷ tn Heb “they tossed dust skyward over their heads.”

[31:35]  ¹⁵⁸ tn The optative is again introduced with “who will give to me hearing me? – O that someone would listen to me!”

[31:35]  ¹⁵⁹ tn Heb “here is my ‘tav’” (הֵן תָּוִי, hen tavi). The letter ת (tav) is the last letter of the alphabet in Hebrew. In paleo-Hebrew the letter was in the form of a cross or an “X,” and so used for one making a mark or a signature. In this case Job has signed his statement and delivered it to the court – but he has yet to be charged. Kissane thought that this being the last letter of the alphabet, Job was saying, “This is my last word.” Others take the word to mean “desire” – “this is my desire, that God would answer me” (see E. F. Sutcliffe, “Notes on Job, textual and exegetical,” Bib 30 [1949]: 71-72; G. R. Driver, AJSL 3 [1935/36]: 166; P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” CBQ 23 [1961]: 252). R. Gordis (Job, 355) also argues strongly for this view.

[31:35]  ¹⁶⁰ tn Heb “a scroll,” in the context referring to a scroll containing the accusations of Job’s legal adversary (see the next line).

[31:35]  ¹⁶¹ tn The last line is very difficult; it simply says, “a scroll [that] my [legal] adversary had written.” The simplest way to handle this is to see it as a continuation of the optative (RSV).